Aftermath of Uhud and Further Expeditions

On the morning following the Battle of Uḥud, while the wounds of the previous day were still fresh and many families in Madinah were mourning their dead, the Prophet Muhammad ﷺ received reports that Quraysh might reconsider its withdrawal and return to attack Madinah. Although the enemy had departed the battlefield, there remained uncertainty as to whether they intended to complete their original objective of destroying the Muslim community.

Determined not to allow Quraysh to regain the initiative, the Prophet ﷺ immediately ordered the Muslims to prepare for another march. Only those who had participated in the Battle of Uḥud were permitted to accompany him. This instruction demonstrated both confidence and resolve, for the force that set out consisted almost entirely of men who had fought throughout the previous day, many of whom were suffering from serious wounds.

Despite their exhaustion and injuries, the Companions responded without hesitation. Those able to walk took up their weapons once more, while some who had been severely wounded supported one another as they marched. Their willingness to answer the Prophet's call so soon after the battle reflected the determination of the Muslim community not to allow the setback at Uḥud to weaken its resolve.

The Muslim force marched approximately eight miles (thirteen kilometres) south of Madinah to a place known as Ḥamrāʾ al-Asad, situated on the road leading towards Makkah. There the Prophet ﷺ established a temporary camp and remained for several days while monitoring the movements of Quraysh.

During this time, Maʿbad ibn Abī Maʿbad al-Khuzāʿī, who was sympathetic to the Muslims though not yet a Muslim according to the majority of the early reports, met the Prophet ﷺ and expressed his sorrow over what had occurred at Uḥud. The Prophet informed him of the Muslims' position.

After leaving the Muslim camp, Maʿbad encountered Abū Sufyān and the retreating Quraysh army. Seeing an opportunity to discourage any thought of returning to Madinah, he described the Muslims as having regrouped in great strength and declared that a determined force was pursuing Quraysh, eager to continue the fighting. His account greatly exaggerated the readiness of the Muslim army, but it achieved its intended effect.

Abū Sufyān had already been considering whether Quraysh should turn back and attempt to complete the destruction of the Muslims. Hearing Maʿbad's report caused him to abandon the idea. Rather than risk another confrontation with what he believed to be a reinforced Muslim force, he decided to continue the journey to Makkah.

Before departing, Abū Sufyān attempted one final measure to discourage the Muslims. He instructed a passing caravan travelling towards Madinah to spread the rumour that Quraysh had assembled an even larger army and intended to return immediately to attack the city. The hope was that this news would frighten the Muslims and undermine their morale.

When the report reached the Prophet ﷺ and his Companions at Ḥamrāʾ al-Asad, it failed to produce the intended effect. Instead, it strengthened their determination.

The Qur'an records their response:

"Those to whom the people said, 'Indeed, the people have gathered against you, so fear them,' but it only increased them in faith, and they said, 'Allah is sufficient for us, and He is the best Disposer of affairs.'"

Qur'an 3:173

The Muslims remained at Ḥamrāʾ al-Asad for three days. Having confirmed that Quraysh had continued towards Makkah and no longer posed an immediate threat, the Prophet ﷺ ordered the army to return to Madinah.

Although no battle took place, the expedition achieved an important strategic objective. It demonstrated that the Muslims remained capable of taking the field immediately after Uḥud and that the losses they had suffered had not broken their resolve. It also convinced Quraysh that a renewed attack on Madinah would involve considerable risk, leading them to abandon any thought of reversing course.

The Expedition of Ḥamrāʾ al-Asad brought the Uḥud campaign to its conclusion. The Muslims had endured one of the most difficult trials of the Prophet's ﷺ lifetime, yet the community had survived, remained united, and demonstrated that it was still prepared to defend Madinah against any further aggression.

In the months following the Battle of Uḥud, delegations from various Arab tribes continued to visit Madinah. Some came seeking alliances, while others expressed an interest in learning about Islam. The Prophet Muhammad ﷺ welcomed such delegations and, whenever sincere requests were made, would send knowledgeable Companions to teach the Qur'an and the principles of the new faith.

A delegation from the tribes of ʿAḍal and al-Qārah arrived in Madinah claiming that members of their people had embraced Islam and requesting that the Prophet ﷺ send teachers to instruct them in their religion.

Trusting their request, the Prophet ﷺ selected a small group of Companions known for their knowledge of the Qur'an and their upright character. The expedition was placed under the leadership of ʿĀṣim ibn Thābit ibn Abī al-Aqlaḥ رضي الله عنه, one of the veterans of both Badr and Uḥud. The group, numbering approximately ten men, departed Madinah with the delegation.

As they travelled south, they reached a watering place known as al-Rajīʿ, situated between ʿUsfān and Makkah. There it became apparent that the request for teachers had been a deception.

The delegation had secretly conspired with members of the Banū Liḥyān tribe, who sought revenge for relatives killed in earlier conflicts with the Muslims. A large force surrounded the small Muslim party, leaving them heavily outnumbered.

The attackers called upon the Muslims to surrender, promising that they would not be killed if they laid down their arms.

ʿĀṣim ibn Thābit refused the offer. Declaring that he would never place himself under the protection of those who had betrayed them, he chose to fight. A number of his companions stood with him, and they fought until they were martyred.

Three of the remaining Muslims accepted the promise of safe conduct after laying down their weapons. However, as soon as they surrendered, the attackers violated their pledge and bound them.

One of them, Khubayb ibn ʿAdī رضي الله عنه, had fought at Badr and had killed prominent members of Quraysh during that battle. Another was Zayd ibn al-Dathinnah رضي الله عنه. They were taken to Makkah and sold to families seeking revenge for relatives who had died at Badr.

A third Companion resisted after realising that the promise of safety had been broken. Refusing to continue with his captors, he was killed on the journey before reaching Makkah.

Khubayb and Zayd remained prisoners in Makkah for some time before both were publicly executed by Quraysh. Their deaths became enduring examples of steadfast faith under persecution.

Before his execution, Khubayb requested permission to offer two units of prayer. After completing them, he remarked that had his captors not thought he was delaying his death out of fear, he would have prolonged the prayer. He then faced execution with composure and unwavering faith.

When Abū Sufyān asked Zayd whether he wished Muhammad ﷺ were in his place so that he himself could return safely to his family, Zayd replied that he would not wish even a thorn to prick the Prophet ﷺ if it meant securing his own freedom. His response astonished those present and demonstrated the profound devotion that the Companions had for the Messenger of Allah ﷺ.

News of the tragedy deeply saddened the Prophet ﷺ and the Muslims in Madinah. The expedition had not been a military campaign but a mission to teach Islam, and the betrayal of the delegation shocked the Muslim community. The deaths of these devoted Companions served as a reminder that, despite the setbacks suffered at Uḥud, hostility towards Islam remained widespread among certain tribes beyond Madinah.

The tragedy at al-Rajīʿ was soon followed by an even greater calamity. Within a short time, another delegation of Muslim teachers would suffer a far heavier loss at Biʾr Maʿūnah, one of the most painful events in the early history of the Muslim community.

Not long after the tragedy at al-Rajīʿ, the Muslim community was struck by an even greater calamity. Whereas the betrayal at al-Rajīʿ claimed the lives of a small group of Companions, the events at Biʾr Maʿūnah resulted in the loss of a much larger number of some of the most knowledgeable and devoted Muslims in Madinah.

The incident began when Abū Barāʾ ʿĀmir ibn Mālik, a respected chief of the Banū ʿĀmir tribe, visited Madinah. Although he did not embrace Islam, he treated the Prophet Muhammad ﷺ with respect and invited him to send teachers to the people of Najd so they might learn about Islam.

The Prophet ﷺ was hesitant. He expressed concern for the safety of those who might be sent, fearing that the tribes of Najd could harm them. Abū Barāʾ assured him that they would be under his protection and guaranteed their safe passage. Trusting this assurance, the Prophet ﷺ agreed to send a delegation.

Approximately seventy Companions, renowned for their knowledge of the Qur'an and their devotion to worship, were selected for the mission. They were commonly known as the Qurrāʾ because of their dedication to reciting, studying and teaching the Qur'an. During the day they gathered firewood, earned their livelihood through honest labour and shared their earnings among the poor people of Madinah. At night they devoted themselves to prayer and recitation of the Qur'an.

The delegation travelled eastwards until it reached a place known as Biʾr Maʿūnah, situated between the territories of Banū ʿĀmir and Banū Sulaym.

From there, the Companions sent Ḥarām ibn Milḥān رضي الله عنه, the maternal uncle of Anas ibn Mālik رضي الله عنه, to deliver a letter from the Prophet ﷺ to ʿĀmir ibn al-Ṭufayl, the nephew of Abū Barāʾ and one of the influential leaders of Banū ʿĀmir.

Rather than receiving the messenger according to the recognised customs of Arabia, ʿĀmir ibn al-Ṭufayl refused even to read the letter. He ordered one of his followers to attack Ḥarām, who was killed before he had completed his mission.

After killing the messenger, ʿĀmir attempted to persuade his own tribe, Banū ʿĀmir, to join him in attacking the remainder of the Muslim delegation. They refused, honouring the guarantee of protection that Abū Barāʾ had given to the Prophet ﷺ.

Unable to gain their support, ʿĀmir sought assistance from other tribes, including branches of Banū Sulaym, among them Riʿl, Dhakwān and ʿUṣayyah. These tribes responded to his call and assembled a force that surrounded the small Muslim delegation.

Realising that escape was impossible, the Companions stood together and defended themselves. Vastly outnumbered, they fought with courage until almost all of them were martyred.

One of the few survivors was Kaʿb ibn Zayd رضي الله عنه, who had been so severely wounded that the attackers believed him to be dead. Left among the bodies of his companions, he later recovered from his injuries and returned to Madinah.

Another member of the delegation, ʿAmr ibn Umayyah al-Ḍamrī رضي الله عنه, had been away from the camp tending to the Muslims' riding animals when the attack took place. Returning to find his companions killed, he was captured by the attackers. After learning his tribal identity, they released him in fulfilment of a vow made by one of their leaders.

As ʿAmr made his way back to Madinah, he encountered two men from Banū Kilāb resting beneath a tree. Unaware that they were travelling under the protection of the Prophet ﷺ, and believing they belonged to the tribes responsible for the massacre, he killed them.

When ʿAmr reached Madinah and informed the Prophet ﷺ of what had happened, he also reported the killing of the two men. The Prophet ﷺ explained that they had been travelling under his protection and that compensation would have to be paid to their families in accordance with the agreements that had been made.

The news of Biʾr Maʿūnah caused immense grief in Madinah. The loss of so many devoted Companions, particularly those distinguished for their knowledge of the Qur'an, was one of the heaviest blows the Muslim community had yet endured.

The Prophet ﷺ was deeply affected by the massacre. For approximately one month thereafter, he invoked Allah during the dawn prayer against the tribes responsible for the betrayal and killing of the delegation. The incident remained one of the most painful memories of the Medinan period and further demonstrated that many tribes beyond Madinah continued to regard the growing Muslim community with hostility despite the Prophet's repeated efforts to establish peaceful relations.

The tragedy of Biʾr Maʿūnah also had lasting political consequences. It reinforced the need for greater caution when responding to requests from tribes seeking teachers or alliances and heightened tensions between Madinah and several tribes of central Arabia. Before long, the Prophet ﷺ would face another internal challenge within Madinah itself, leading to the confrontation with Banū Naḍīr.

Several months after the tragedy of Biʾr Maʿūnah, the Prophet Muhammad ﷺ was required to fulfil the financial obligation arising from the accidental killing of the two men from Banū Kilāb by ʿAmr ibn Umayyah al-Ḍamrī رضي الله عنه. In accordance with the agreements that existed between the Muslims and certain tribes, compensation (diyah) was to be paid to the families of the deceased.

As Banū Naḍīr were among the parties bound by the Constitution of Madinah and its related alliances, the Prophet ﷺ visited their settlement accompanied by a number of his Companions to request their contribution towards the payment, as required by the existing agreements. Among those accompanying him were Abū Bakr al-Ṣiddīq رضي الله عنه, ʿUmar ibn al-Khaṭṭāb رضي الله عنه and ʿAlī ibn Abī Ṭālib رضي الله عنه.

The leaders of Banū Naḍīr received the Prophet ﷺ courteously and invited him to sit near one of their houses while they discussed the request. Outwardly they appeared willing to cooperate, but according to the early Sīrah sources, some of their leading men secretly resolved to assassinate the Prophet ﷺ.

While the Prophet ﷺ sat beside the wall of one of their buildings, they agreed that one of them should climb onto the roof and throw a large stone upon him, killing him instantly. As preparations were being made, Allah informed the Prophet ﷺ of the plot through revelation before it could be carried out.

Without revealing what had occurred, the Prophet ﷺ quietly rose and returned to Madinah. His Companions, unaware of the reason for his sudden departure, remained behind for a short time before realising that he had left. They then returned to Madinah, where the Prophet ﷺ informed them of the attempted assassination.

The attempted murder constituted a grave violation of the covenant that governed relations between the communities of Madinah. The Prophet ﷺ therefore sent Muḥammad ibn Maslamah رضي الله عنه to Banū Naḍīr with a message informing them that, because of their actions, they were to leave Madinah within ten days. They were permitted to depart peacefully with whatever possessions their camels could carry, except for weapons.

Initially, Banū Naḍīr prepared to leave. However, ʿAbdullāh ibn Ubayy ibn Salūl, the leader of the hypocrites, secretly sent word encouraging them to remain in their fortresses. He assured them that he and his supporters would fight alongside them and that other tribes would come to their aid if necessary.

Trusting these promises, the leaders of Banū Naḍīr abandoned their plans to depart and instead prepared for resistance. They fortified their strongholds and refused to comply with the Prophet's order.

In response, the Prophet ﷺ marched against Banū Naḍīr with the Muslim army and laid siege to their fortified settlements. The siege continued for several days. Despite expecting assistance from their allies, no help arrived. The promises made by the hypocrites proved empty, and the neighbouring tribes upon whom Banū Naḍīr had hoped to rely did not intervene.

As the siege continued, the Prophet ﷺ ordered that some of the date palms surrounding the fortresses be cut down. This deprived the defenders of cover and demonstrated that the siege would continue until a resolution was reached. Seeing that no relief force was coming and that further resistance was futile, Banū Naḍīr requested terms.

The Prophet ﷺ accepted their surrender on the condition that they leave Madinah peacefully. They were permitted to take their families and movable property, loading as much as their camels could carry, but they were required to leave their weapons behind. Many dismantled the doors and beams of their houses to take the timber with them before departing.

Most of Banū Naḍīr travelled north to Khaybar, where they settled among the Jewish communities already established there. Others continued further north into Syria.

Because Banū Naḍīr had surrendered without a pitched battle, the lands and property they left behind were classified as fayʾ rather than spoils of war. The Prophet ﷺ administered these properties for the benefit of the Muslim community. Much of the land was distributed among the Muhājirūn, many of whom had lost their homes and possessions during the Hijrah from Makkah, while a small number of needy members of the Anṣār also received assistance.

The departure of Banū Naḍīr significantly altered the political landscape of Madinah. One of the principal tribes that had entered into the original covenant with the Muslims had now left the city, while several of its leading figures would later play an important role in encouraging opposition to the Muslims from outside Madinah. Their activities in the years that followed would contribute to the formation of the coalition that eventually marched against Madinah during the Battle of the Trench (al-Khandaq).

Following the departure of Banū Naḍīr from Madinah, reports reached the Prophet Muhammad ﷺ that tribes belonging to the Ghatafān confederation were once again gathering in the region of Najd. Intelligence indicated that members of Banū Muḥārib and Banū Thaʿlabah were assembling, raising concerns that they intended to attack Madinah or disrupt the security that had gradually been established around the city.

Determined to prevent another hostile coalition from forming, the Prophet ﷺ organised an expedition into Najd. A force of several hundred Companions accompanied him, while a deputy was appointed to oversee the affairs of Madinah during his absence.

The journey took the Muslims across rugged volcanic terrain and barren valleys far from the cultivated lands surrounding Madinah. The expedition proved physically demanding, and the Companions endured considerable hardship as they marched through the harsh landscape of central Arabia.

According to the early Sīrah sources, the name "Dhāt al-Riqāʿ" became associated with this expedition because of the difficult conditions experienced during the march. The Companions' footwear wore out over the rocky ground, forcing many of them to wrap pieces of cloth around their feet to protect them from injury. Other explanations for the name appear in the historical literature, but this is the interpretation most commonly cited by the classical scholars.

When the Muslim force approached the territory where the Ghatafān tribes had reportedly assembled, news of the Prophet's arrival spread quickly. Rather than engaging the Muslims in battle, the tribes withdrew into the surrounding mountains and valleys, avoiding direct confrontation.

Although no major battle occurred, the expedition achieved its immediate objective. The hostile gathering dispersed before it could develop into an organised campaign against Madinah, and the surrounding tribes witnessed once again that the Muslims were prepared to respond rapidly to potential threats beyond the city's borders.

During the expedition, the Prophet ﷺ led the Companions in what became known as Ṣalāt al-Khawf (the Prayer of Fear). Because the possibility of a surprise attack remained, the Muslim army could not leave its defensive positions to pray together in the usual manner. Instead, the army was divided into groups. While one group stood guard facing the enemy, the other prayed behind the Prophet ﷺ. The groups then exchanged positions so that every soldier participated in the prayer while the army remained continuously protected.

The expedition further demonstrated the growing organisation of the Muslim community. Military operations were now conducted with increasing discipline, combining reconnaissance, security, logistics and religious observance even under potentially hostile conditions. The institution of Ṣalāt al-Khawf illustrated that communal worship remained central to Muslim life while also accommodating the practical realities of warfare.

After remaining in the region long enough to confirm that the threat had subsided, the Prophet ﷺ led the army back to Madinah without having engaged in a pitched battle. Like several previous expeditions, Dhāt al-Riqāʿ ended without major combat, yet it contributed significantly to maintaining the security of Madinah and discouraging hostile tribes from uniting against the Muslims.

The following year, attention would once again turn towards Quraysh. Before departing from Uḥud, Abū Sufyān had challenged the Muslims to meet them again at Badr. As the agreed time approached, both sides prepared for what became known as the Appointment at Badr (Badr al-Mawʿid), an encounter that would once again test the resolve of Quraysh and the confidence of the Muslim community.

Before departing from the battlefield of Uḥud, Abū Sufyān ibn Ḥarb had challenged the Muslims to meet Quraysh again at Badr one year later. The Prophet Muhammad ﷺ accepted the challenge, and the agreement became widely known among the tribes of Arabia. As the appointed time approached in Shaʿbān 4 AH, both Madinah and Makkah prepared for what many expected would be another decisive confrontation.

For the Muslims, honouring the appointment was a matter of both principle and strategy. Having suffered heavy losses at Uḥud, some tribes questioned whether the Muslims had been permanently weakened. Appearing at the agreed place and time would demonstrate that the setback at Uḥud had not diminished their determination or their ability to defend themselves.

The Prophet ﷺ therefore assembled a force of approximately one thousand five hundred Muslims. Unlike the previous year, the Muslim army also possessed a number of horses, reflecting the steady growth of the community's military resources. After appointing a deputy to oversee Madinah, the Prophet ﷺ led the army south towards Badr.

Meanwhile, Abū Sufyān also gathered a large Quraysh force in Makkah. However, the situation differed greatly from the previous year. Makkah was experiencing drought and economic hardship, and many within Quraysh were reluctant to undertake another costly military expedition. Although Abū Sufyān recognised the importance of maintaining Quraysh's reputation, he was equally aware of the risks involved in confronting the Muslims again.

After leaving Makkah, Abū Sufyān's confidence began to waver. According to the early Sīrah accounts, he concluded that the conditions were unfavourable for war and decided that postponing the campaign would be wiser than risking another major defeat. Seeking to avoid the appearance of fear, he attempted to discourage the Muslims from continuing to Badr.

A man named Nuʿaym ibn Masʿūd, who at that time had not yet embraced Islam, was offered payment to travel to Madinah and spread alarming reports about the strength of the Quraysh army. Arriving in Madinah, he warned the Muslims that Quraysh had assembled an overwhelming force and advised them not to leave the city.

The attempt failed.

Rather than weakening the resolve of the Muslims, the reports strengthened their determination. The Prophet ﷺ proceeded with the expedition exactly as planned, and the Muslim army reached Badr without encountering any opposition.

The Muslims remained at Badr for eight days, waiting for Quraysh to fulfil its commitment. During their stay, the seasonal market at Badr was taking place, allowing many of the Muslims to engage in trade with merchants from different parts of Arabia. They conducted business, bought and sold goods, and returned with a profit in addition to demonstrating that they had honoured the agreement.

Quraysh, however, never arrived.

After advancing only a short distance from Makkah, Abū Sufyān had ordered his army to return home, explaining that the year was one of drought and that military operations should be postponed until conditions improved. Although this decision may have been prudent from a military perspective, many tribes regarded it as a failure to uphold the challenge that Quraysh themselves had issued after Uḥud.

After waiting the agreed period, the Prophet ﷺ led the Muslims back to Madinah without a battle having taken place.

Although no fighting occurred, the Appointment at Badr proved to be an important political and psychological victory for the Muslims. By appearing at the agreed place while Quraysh failed to do so, the Muslims demonstrated that their confidence had not been broken by Uḥud. Their reputation among the tribes of Arabia was strengthened, while the prestige Quraysh had regained after Uḥud was diminished.

The expedition also marked a turning point in the conflict between Madinah and Makkah. For the first time since the Battle of Badr, it was Quraysh—not the Muslims—who had declined a confrontation they themselves had proposed. In the months that followed, attention would increasingly shift from open warfare with Quraysh to the growing challenge posed by hostile tribes and the expanding influence of the Islamic state throughout Arabia.

In Rabīʿ al-Awwal 5 AH, reports reached Madinah that tribes in the region of Dūmat al-Jandal had begun threatening travellers and interfering with the caravan routes linking the Arabian Peninsula with Syria. Merchants reported incidents of robbery and insecurity, while intelligence suggested that armed groups were gathering in sufficient numbers to pose a wider threat to the northern trade routes.

Dūmat al-Jandal occupied a strategically important position in northern Arabia. Situated at a large oasis on the routes connecting the Ḥijāz, Iraq and Syria, it served as an important centre for trade and communication. Control of the surrounding area carried both economic and military significance, as caravans travelling between southern Arabia and the Byzantine frontier frequently passed through the region.

Recognising the potential danger posed by the reported tribal mobilisation, the Prophet Muhammad ﷺ organised an expedition to investigate the situation and demonstrate that the Muslim community was capable of projecting its authority far beyond Madinah. Before departing, he appointed Sibāʿ ibn ʿUrfuṭah al-Ghifārī رضي الله عنه to oversee the affairs of the city during his absence.

The Muslim force numbered approximately one thousand men, making it one of the largest expeditions undertaken up to that time. To reduce the likelihood of their movements being detected, the army travelled by night and rested during the day as it advanced across the deserts of northern Arabia.

After a lengthy journey, the Muslims reached the vicinity of Dūmat al-Jandal. The reports of the approaching army spread quickly among the local tribes. Rather than remaining to fight, many dispersed into the surrounding desert, abandoning their encampments before the Muslims arrived.

The Prophet ﷺ remained in the region for several days, sending small reconnaissance parties to survey the surrounding area and determine whether any organised hostile force remained nearby. Although a few individuals were encountered, no significant resistance was found and no battle took place.

The expedition nevertheless achieved its objective. The reported tribal gathering dispersed without engaging the Muslims, the caravan routes were secured, and the surrounding tribes became aware that the authority of Madinah now extended into regions previously beyond its reach.

The journey also reflected the growing confidence and organisation of the Muslim community. Only a few years earlier, the Muslims had been confined largely to defending Madinah against repeated attacks. They were now capable of undertaking long-distance expeditions across hundreds of kilometres of desert while maintaining discipline, logistics and security throughout the march.

After confirming that the immediate threat had subsided, the Prophet ﷺ ordered the army to return to Madinah. Although the expedition ended without combat, it demonstrated the expanding political influence of the Islamic state and discouraged hostile tribes from threatening the northern trade routes.

Not long after the Muslims returned to Madinah, they faced one of the greatest challenges of the Prophet's ﷺ lifetime. Leaders expelled from Banū Naḍīr travelled among the tribes of Arabia, urging them to unite against the Muslims. Their efforts eventually succeeded in forming the largest coalition yet assembled against Madinah, leading to the campaign remembered in Islamic history as the Battle of the Trench (Ghazwat al-Khandaq) or the Battle of the Confederates (al-Aḥzāb).